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Influential Ethics for June
In the blocks below, please find your weekly influential ethics articles in a blog-style layout. If you have any questions or concerns about the research or writing, please reach out to me! I post one bio-ethics blogacle a week, followed by an international relations/propaganda piece the following week. These topics are either about current issues or issues I find important yet not discussed enough.
Questions to consider
Week One:
Questions to consider
What Is Medical Ethics?
To understand that, we have to understand the concept of medicine. What type of medicine you ask? All types of medicine. This is because all types of medicine has the same purpose: To heal the body, mind, and to add to the quality of life to the sick person and those around us.
The practice of medicine goes as far back as people go: From wise people in the villages made from wood and stone to court physicians ready to diagnose and treat members of the royal family (undercover as to not arouse suspicion from the townsfolk who may rejoice at the death of a corrupt and unfair king or queen). Poultices made from strong herbs or healing bark and tinctures made from age-old recipes have started lining the pockets of the medicine people of our ancestors.
In the West, the concept of healing people started with a Greek philosopher—as did a lot of Western ideas we share today—and he became the martyr of modern medicine. Hippocrates (of Kos) was a doctor and a philosopher, and as the founder of modern medicine, he was also the first person to introduce medical ethics to a wider audience. As a lover of education and philosophy, Hippocrates was a believer in ethics and he viewed anyone calling themselves doctors without the necessary training as an affront to medicine and justice.
Have you heard of the Hippocratic Oath?
Hippocrates’ devotion to just principles regarding how his colleagues and contemporaries behaved and practiced medicine is the cause of this vital oath. In medicine and in medical law, the Hippocratic Oath is the basis from which all (medical) decisions are made. This law helps future physicians understand the importance and severity of their role as physicians and keepers of trust for those in their charge.
A summarized and modernized version of the Hippocratic Oath is below:
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It is my duty to:
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If they want to further their education, I will teach my family the art of medicine without charging them and without additional requirements.
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To involve my teacher in my life and medical decisions so they may guide me as best as they can.
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To look after my teacher as a thank you by providing financial and emotional support when they are in need as I consider them my family.
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To teach all of the lessons required to practice medicine to my own children, my instructor’s children, and to my own pupils who have made this oath with me.
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To view my teacher and parents in the same light.
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I promise to abstain from deliberate wrongdoing for the sake of money or favor and other harmful behaviors, including having intercourse with my patients, coercing them towards unsafe medical practices for my own benefit, or performing unsafe operations or medical practices for my own benefit.
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I will help the sick to the best of my ability and judgment but never with the intent to harm others in the process.
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I won’t cause an abortion. Instead, I shall honor my life and medical art of protection.
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I won’t perform surgery as a student and I will delegate this task to qualified professionals to ensure the safety of the patient.
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I won’t provide poison to someone, even at their request nor will I ever propose how others (including the sick) could do so.
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My conversations and treatments for my patients are for their eyes and ears only and any secrets they tell me will be kept sacred.
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Regardless of their economic station, I will care for and counsel the sick who seek my services.
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If I fulfill this oath and don't violate its provisions, may I live a happy life and have an honorable reputation that may be passed down for many generations, and I fail and violate this oath, may the opposite happen to me.
In Western medicine, the Hippocratic Oath is what saves us from medical malpractice and unethical physicians who could use our bodies and minds as a play-area for their malice. These principles are practiced in the Western world while other regional practices place importance on different medical ethics practices based on cultural and religious norms.
More on African, Eastern, and Middle Eastern medicine later!
*If you have any specific sources on African or Middle Eastern medicine or medical ethics you think are important for this discussion, please click on this link for a direct email! I love learning new things and about new people and cultures. I can't wait to read your emails!
Notable philosophers:
Questions from piece:
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Do you think bioethics is an important topic for all or do you think it's too niche to apply to everyone?
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Why or why not?
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What is bioethics called in your country?
Please let me know using this direct [ link ] to the optional forum in the header. Alternatively, you can use any of the email links from the contact [ page ]. If you want to answer the Questions to Consider (not required but you are welcome to!), you can also discuss these questions and answers here.
References:
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Boylan, M., n.d. Hippocrates. [online] Internet Encyclopedia of Philosophy. https://iep.utm.edu/hippocra/
Do you agree? Should people with good intenstions be called doctors or healers without a medical degree?
What is medicine to you?
What is wisdom?
In this context, do you think they mean teacher–educator or anyone with more knowledge?
Even in life or death scenarios?
What is happiness? Do you think the context has changed since this time–period?
Do you think religion has a place in the government?
What is wisdom?
There are spaces without written content on either side of the page. This is by design and to avoid me waffling instead of adding thought–out pieces of writing.
These spaces can also be used to rest your eyes between blocks of text and give you, the reader, time to process and analyze what has been said on the page so far.
Not everything needs to be jam–packed with writing and an opportunity to respond. Sometimes we need the quiet moments and empty spaces to reflect and prepare ourselves for what comes next.
This is a website for reflection and asking questions! What type of writer would I be if I made readers like you tired on purpose, just so you can finish sooner and miss the opportunity to think about what you have read?
Questions to consider
Week Two:
Questions to consider
The Definition of Propaganda.
As a political construct, propaganda is one of the most misunderstood constructs out there. A large part of this could be because, in school, most children (if they learned about propaganda at all) are taught that the start of propaganda a result of the Second World War because propaganda posters focused on an “us vs. them” (axis and ally powers).
At this point, the “We want you!” posters have become a cultural icon in the United States, not because these posters are still plastered everywhere, but because the blue, white, and red person in the poster pointing at you has become ubiquitous with the conflict experience and what was expected of them at the time.
The thing is, propaganda is as old as Western philosophy but at the time, it wasn’t called propaganda. It was simply a form of communication to further the agenda of the church or political rulers. Today, part of the misconceptions of what propaganda is is the result of people not knowing they are consuming or creating propaganda. At its core, propaganda is a means to sway people’s opinion towards or away from something the propagandist wants to change.
Propaganda has a religious side regarding its history, including where the term ‘propaganda’ comes from. In 1622, Pope Gregory XV created and published the first piece of writing with the word ‘propaganda’ as part of the text instead of an isolated word used to describe what was happening by “the other side.” In this example, biblical propaganda was seen as a means to solidify the impact of the Roman Catholic Church as the only viable option for Christianity.
In this way, religious propaganda was used on their opponents to sway people towards the church and away from others who may taint their souls. By manipulating those around them with prophecies and fear–mongering (of hell), the leaders of the Roman Catholic Church secured their place as the religious and political authority to lead people down righteous paths of spreading the word of the Christian God throughout Europe.
In a more contemporary example, let's take the issue of abortion in the United States. Once inside, many abortion clinics have the best intentions and drive to help women in need, but these women have to get inside first. Each pregnant woman who doesn’t make it to the door because of the group of anti-abortionists outside fall victim of the propagandist with signs and pickets.
Signs anti–abortionists hold for all to see; the leaflets and pamphlets handed out to passers–by; and women who had the intention to walk through those doors, are all forms of propaganda, even though it isn’t labeled as such. These items may not be labeled as politically charged or feel propagandistic in nature, but the effect is the same: To sway the ‘other’ to one side to further a purpose or cause the propagandist side believes in—whether or not the propagandist is right or wrong is irrelevant in most cases.
All of these examples of propaganda fall under ‘overt’ propaganda: The messages of the propagandist are read loud and clear via biblical and political doctrines, edicts to govern the people, pamphlets, and signs. These agendas could also be read out loud for a literal meaning of the ‘loud and clear’ messages. Covert, or subtle propaganda, has the same goal but a very different means to the end.
Subtle propaganda is just as effective—if not more in some circles—as overt propaganda because subtle propaganda speaks to a larger audience without them realizing it. Overt propaganda, even if done well, is often overlooked because people who aren’t particularly politically charged could gloss over the poster, sign, or verbal message with a distinct intention to ignore it (because they know what it is).
An example of this could be an anti-smoking campaign organized by non-governmental parties. The cigarette business in most countries is a multi–million—insert local currency here—endeavor, and the federal government usually controls the tobacco and ‘smoking in public places’ law. Any anti-smoking campaigns not set by the government are in direct conflict with the current laws and understanding of the country: "You are allowed to smoke (albeit in designated spaces)."
The anti-smoking campaign is a form of subtle propaganda because Party A–Parta–(those in the propagandist team) want to sway or move the opinion of Party B–Barta–(the familial community or their community closest to home) that Party C–Carta–(the federal government who sets tobacco laws) set in the laws of the land away from the dangers of smoking and the effects of second-hand smoke.
If you don’t smoke, you might not pay attention to the posters and speeches Parta sets out because it doesn’t concern you, but if Parta believes that you have family members or friends who could benefit from an anti-smoking campaign, they might embed their messages in products and signs they know you will come by.
As a university student, Parta could attach fliers to the notice board that read something like this: "Are You Tired of Second-Hand Smoke in Your House?” in calming colors like light blue, light yellow, or pink, and with medium-sized font without sharp letters to give the impression that those asking the question don’t want to frighten or shock you into reading their flier. They allow you to follow your own gaze instead of your gaze being pulled by vibrant colors like red, orange, black, or purple, etc. The message the propagandist wants to deliver in this case is a subtle reminder that smoking is bad for your health and they have the answer for your family.
I could go on for pages and pages discussing this (as this is already longer than my bioethics piece from last week) but this is where I will leave you. I understand there are different forms of propaganda that I haven’t mentioned here, but I will get to those in time!
Notable Philosophers:
None
Questions from piece:
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Can you think of any examples of overt propaganda you come across daily?
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Can you think of any examples of covert propaganda you come across daily?
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Did you know there are different types of propaganda?
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In your religion, is there a similar story of the religious leaders trying to solidify their power and influence over their people using a similar tactic?
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What is your opinion of the start of propaganda as a Christian element?
Please let me know using this direct [ link ] to the optional forum in the header. Alternatively, you can use any of the email links from the contact [ page ]. If you want to answer the Questions to Consider (not required but you are welcome to!), you can also discuss these questions and answers here.
References:
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Laskin, A.V. (2019). Defining propaganda: A psychoanalytic perspective. Communication and the Public, 4(4), pp.305–314. [online] doi:https://doi.org/10.1177/2057047319896488
What do you understand by "propaganda"?
Are these powers still the same as they were from the beginning of propaganda?
Do you need to be directly affected by conflict for you to have a conflict experience?
Who decides on what to change?
Who is "the other" in this context? Non–religious people or those who didn't follow that brand of Christianity?
Is spreading your ideology and/or religion reason enough to spread without consequence?
Do you think it's fair that the word "victim" is used here, considering the fact these women may have been victims to something else—the reason they were there?
What is the nature of propaganda?
How do they know? Who told them?
Who sets these laws? The government or those who live on the land?
Who benefits the most? Friends and family or the state who has a healthy population?
Do you think propaganda is more effective when fear is used?
How many different forms of propaganda do you know of?
Questions to consider
Week Three:
Human Rights in Healthcare
Let’s start with a question: Is healthcare a human right?
This question has many different answers depending on who you ask, but from what I’ve seen, people either view healthcare as a human right or as a sign of wealth. Getting sick and missing days off work because you can’t walk without your muscles or bones screaming could cost you your job, depending on where you live. As a result, people go to work by dragging themselves out of bed and putting their work face on, only to be told to go home because they look like Death and will scare customers.
If this person goes to the doctor for recognition of their illness to prove to work that they aren’t faking it, they could spend thousands on tests and basic medication to avoid getting fired. Over the past few decades, the cost of affordable healthcare has risen exponentially while salaries remain and expectations rise. In these scenarios, it’s plain to see that companies who charge thousands for basic tests and medication don’t see healthcare as a human right. That, or they believe that human rights can be exploited.
Healthcare, at its core, is a balance of resources. If a society or country has abundant resources (including educated people) and a means to prioritize healthcare for the people and not for profit, the healthcare model works and people don’t live in fear of illness. In societies where citizens aren’t tools to push the economy but are valued because they are human beings, the intricate balance of resources shift.
The balance of resources in these societies relies on a balance of what I call ‘positive’ resources. These are resources that benefit society as a whole instead of a select few. Positive resources include things like:
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Tax (when the government uses it for the people and not to line their own pockets).
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Free or relatively free education and training in fields like medicine, agriculture, policing, and education.
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Animal welfare.
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Child welfare.
These may not be resources in the strictest sense where resources are mainly seen as tangible assets to increase the functionality of an organization, but in a way, they can be used to increase the functionality of an organization: The society and community as a whole. I call these positive resources because regardless of how you use them, the outcome will have a positive effect.
These positive resources can also all be linked to human rights and healthcare simultaneously:
Tax money can be used to improve hospitals and clinics, and where necessary, tax money can also be used as a protective force in the police and military to protect the human rights of citizens in the area.
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Free or relatively free education can be used to train doctors, farmers, police officers, and educators in schools and universities/colleges to instill a sense of responsibility to uphold the human rights of others.
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Animal welfare can be used to increase the quality of life for animals and pets to ensure their rights are upheld just as much as ours. Animal welfare has the added bonus of improving the quality of life for pet owners who have a sense of purpose because of the pet they must care for.
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Child welfare can be used to uplift children and teens in need and instill a sense of purpose in them to create their own positive outcomes they can share with others. A child who is protected and loved will naturally maintain the human rights of those around them; they could believe that it is only right to be human.
None of this (tax money put to good use, education, etc.) is possible if we as a society fail to meet our medical needs because we can’t afford them. There won’t be anyone left to pay taxes, go into higher education, or protect animals and children. In societies where human rights are prioritized over profit, these positive resources are woven into everyday decisions of citizens as second nature.
On the other hand, in societies where humans are seen as resources themselves, human rights aren’t on the list of necessities. The right to life is a universal human right, but this life is measured in checks and balances for governments who believe a human life is only as good as its health can allow. Yes, “its.” When profit is prioritized over personhood, people aren’t people anymore. Just a means to an end.
A fair distribution of resources is a surefire way to ensure healthcare is prioritized, but the word “fair” is just as ambiguous.
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What does “fair” mean?
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Who decided what “fair” means?
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Will there be repercussions if the distribution of healthcare isn’t “fair”?
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If something is “fair” to one group, does it mean the other group will be at a disadvantage?
These questions tie into what I call ‘negative’ resources. These are resources that have a small window of benefit for those in the surrounding society, and these ‘negative’ resources are usually one–sided. Negative resources include things like:
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Deliberate misinformation.
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High costs for education.
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Limited medical resources for the general population.
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Isolation for the sake of protection.
These may not seem like resources at all, but these can be used as tangible resources with an overwhelmingly negative impact on society. None of these resources can be linked to improving or protecting human rights because:
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Deliberate misinformation can stunt a person or society regarding their influence and presence for universally harmful ideologies and customs.
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High costs for education stunt the collective opportunity people have to better their society and personal livelihoods: Educated people ask questions as second nature while uneducated people accept what they are told because they don’t know any better.
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Limited medical resources for the general population greatly decrease the quality of life for those in need and people are often forced to choose between healing and their life.
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Isolation for the sake of protection may seem a bit ambiguous as well, but isolating yourself to protect your way of life may not be in the best interest of those around you. People rarely admit or understand that they are in the wrong when they are in the middle of it, and isolated people could lose touch with what rights are: If you think you are in the right to separate yourself from the world, why should you accept another’s definition of a ‘right’?
Answering the question at the beginning of this piece is clearly more complicated than the words behind the question mark. There are different standards of healthcare and there are different opinions and practices of human rights.
I believe healthcare is a human right: Losing your quality of life because you don’t want to bankrupt yourself to keep up with medical bills deprives you of being a human. When that happens, what are you?
Notable philosophers:
None
Questions from piece:
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What is a human right to you?
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Does everyone qualify for human rights?
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Are human rights the same thing as justice?
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Does everyone qualify for free healthcare?
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Why or why not?
Please let me know using this direct [ link ] to the optional forum in the header. Alternatively, you can use any of the email links from the contact [ page ]. If you want to answer the Questions to Consider (not required but you are welcome to!), you can also discuss these questions and answers here.
References:
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Beauchamp, T.L., Walters, L., Kahn, J.P. and Mastroianni, A.C. (2014). Contemporary Issues in Bioethics. 8th ed. Wadsworth Publishing Company.
Questions to consider
What is your definition of a human right?
Is healthcare an ongoing process or only when the health of a human is questioned?
Do you think something like healthcare can be exploited or are people just greedy?
Is a society and country the same thing?
Do you think these 'positive' resources are resources at all?
Positive effect on whom?
Do you think education should be free? Why or why not?
Do you think animal welfare is as important as child welfare? Why or why not?
Who should be responsible for the welfare of children?
What is a failed society?
Are human rights necessities?
What do you think 'fair' means?
Do you think this is possible?
What is a universal harm to you?
Who is responsible for this? Why don't they know any better?
If something is right for you, should it be right for someone else? Why or why not?
Do you think 'health' and 'quality of life' is the same?
There are spaces without written content on either side of the page. This is by design and to avoid me waffling instead of adding thought–out pieces of writing.
These spaces can also be used to rest your eyes between blocks of text and give you, the reader, time to process and analyze what has been said on the page so far.
Not everything needs to be jam–packed with writing and an opportunity to respond. Sometimes we need the quiet moments and empty spaces to reflect and prepare ourselves for what comes next.
This is a website for reflection and asking questions! What type of writer would I be if I made readers like you tired on purpose, just so you can finish sooner and miss the opportunity to think about what you have read?
Questions to consider
Week Four:
Questions to consider
Broadcasting Diplomacy: How Media Shapes International Relations in the International Community
Public diplomacy has a long history as a strategic tool in statecraft, evolving in tandem with the changing global media landscape. Among its most enduring and adaptable components is radio broadcasting, which often mirrors the political climate in times of crisis. As tensions escalate, the urgency and nature of broadcasts shift accordingly, with internal political considerations increasingly influencing the narratives shared with the world.
Media diplomacy, a subset of public diplomacy, has prompted states to reassess their communication strategies, even when these adjustments may not align neatly with national interests. The nature of the crisis, coupled with public pressure, ultimately shapes how and when diplomacy is conducted through the media.
The evolution of public diplomacy can be categorised into three phases. The first phase, which emerged during the Cold War, relied heavily on propaganda.
This was followed by the rise of privately owned global media networks, which shifted the emphasis towards promoting policy goals in international reporting. Most recently, a hybrid model has emerged, characterised by state influence over global broadcasting platforms. This hybrid model integrates strategic messaging with editorial control, making it a potent tool for modern diplomatic efforts (Samuel-Azran, 2013).
One of the central discussions around this hybrid model is the use of editorial policies as instruments of public diplomacy. These policies determine not only the selection of content but also the timing and tone of reporting. Conflict coverage, in particular, becomes a carefully managed diplomatic tool, used to influence both domestic and international audiences before, during, and after unrest. The successful application of public diplomacy now hinges on a broadcaster’s ability to manage these editorial components with nuance and consistency.
In the Middle East, state–owned broadcasters have played a significant role in shaping foreign policy narratives. These platforms allowed political leaders to communicate their perspectives directly to the public. Over time, the rise of global media networks provided new opportunities for regional powers to influence discourse—particularly as alternatives to dominant Western narratives. This shift enabled countries like Qatar to create platforms that reflected their interests and cultural context.
Maintaining legitimacy in state–influenced broadcasting has become increasingly audience–specific.
This is often achieved by framing reporting around values such as fairness, balance, and objectivity. The concept known as the "CNN effect"—where continuous media coverage influences public opinion and policy—demonstrates the importance of strategic editorial choices. Broadcasters use this phenomenon to project credibility and shape audience beliefs, especially during politically sensitive periods (Samuel–Azran, 2013).
Al–Jazeera, Qatar’s flagship media organisation, serves as a case study in this form of diplomacy. While the outlet projects an image of editorial independence, it remains financially and politically tethered to the Qatari state. The channel has received substantial financial backing, suggesting that its operations are closely aligned with national interests. This state support, however, has also enabled Al–Jazeera to operate on a global scale, gaining credibility while advancing Qatari diplomatic objectives.
A striking element of Al–Jazeera’s strategy is the clear distinction between its English and Arabic platforms. Many readers have noted that the Arabic–language site often adopts more politically assertive messaging, particularly regarding regional conflicts. In contrast, the English–language platform maintains a more balanced tone, aimed at preserving international credibility. This bifurcation enables Al–Jazeera to cater to specific linguistic and cultural audiences and maximize its diplomatic reach (Samuel–Azran, 2013).
The author of the study (where I used the source material from) used longitudinal content analysis to explore these editorial patterns, particularly during the Qatar–Saudi Arabia conflict in 2013—The Gulf Crisis. The analysis tracked shifts in language, tone, and timing, revealing that Al–Jazeera Arabic displayed additional emotionally charged messaging before and during the conflict and this pattern reflected Qatar’s strategic communication priorities at the time.
Comparative data highlighted significant differences in coverage between the two platforms. The Arabic broadcasts showed a higher frequency of politically loaded content, particularly in the pre–conflict phase. The English broadcasts, meanwhile, remained more tempered, consistent with Qatar’s desire to maintain an international image of neutrality and professionalism.
A key theme in Al–Jazeera Arabic’s reporting was human rights, particularly in relation to Saudi Arabia. The platform frequently covered issues such as political arrests and governmental crackdowns, often portraying Saudi authorities in a negative light. This editorial focus reinforced Qatar’s positioning during the diplomatic dispute and served as a form of media–driven pressure on its regional rival (Samuel-Azran, 2013).
The breadth of the analysis—covering nearly 300 articles—provided a comprehensive overview of Al–Jazeera’s editorial approach. The study found that the Arabic channel’s reporting was consistently more partisan, while the English version strategically upheld credibility through more neutral tones. This dual editorial approach allowed Al–Jazeera to simultaneously influence regional sentiment and retain its reputation abroad.
This pattern suggests a deliberate strategy: To pursue partisan messaging where appropriate while preserving broader legitimacy. This duality reflects Qatar’s broader soft power approach, in which its media apparatus plays a central diplomatic role. The hybrid model demonstrated by Al–Jazeera is not merely a media tactic—it is an integral part of Qatar’s foreign policy.
Ultimately, this model of international broadcasting reflects the changing dynamics of public diplomacy. Qatar, a microstate with minimal direct involvement in major conflicts, has leveraged its wealth and media infrastructure to wield disproportionate influence.
Its success with Al–Jazeera shows how smaller states can navigate global politics by shaping narratives rather than relying solely on traditional diplomatic channels.
As the media landscape continues to evolve, the hybrid broadcasting model may become more widespread. It allows for precise audience targeting, narrative control, and a balance between national loyalty and international professionalism. In an age where perception can rival power, media diplomacy has become a cornerstone of global statecraft.
Notable philosophers:
None
Questions from piece:
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I wrote this piece (or some parts of it) in 2013/2014. With the current world events, do you think much has changed for this definition of statecraft?
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If you read news sources from different countries, do you see a difference in how the information is portrayed between the two areas?
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How much influence does a state's (as in country) foreign policy have on reporting on and committing information?
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Do you think this plays a role in how the citizens of that state view the international community?
Please let me know using this direct [ link ] to the optional forum in the header. Alternatively, you can use any of the email links from the contact [ page ]. If you want to answer the Questions to Consider (not required but you are welcome to!), you can also discuss these questions and answers here.
References:
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Samuel–Azran, T. (2013) Al-Jazeera, Qatar, and New Tactics in State-Sponsored Media Diplomacy, American Behavioral Scientist, 57(9), pp. 1293–1311.
What do you understand by statecraft?
What is a "media landscape"?
Do you know of different forms of diplomacy?
What is a national interest? Is everyone's interests prioritized?
Is this a common thing in the West?
Do you think public diplomacy should be the norm? How can you focus on diplomacy without people?
Succesful for whom? Those who implement this diplomacy or the people this public diplomacy will benefit?
Do you think this shift could be felt a long time before it happened, or where people suprised when a new form of influence was found?
As a nation, do you think these sensitive periods affcted the governmant more, since they are responsible for keeping political peace, or did this affect the citizens more because politically sensitive periods create economic and military changes?
Can you think of examples of "politically assertive messaging? in your own country"
Why is preserving international credibility important for a nation?
What do you understand by "longitudinal studies"?
How well was this crisis covered in your country? If it wasn't discussed often, why do you think that is?
Do you think propaganda is more effective during this face? Why or why not?
Do you think political arrests are as important as criminal arrests? Why or why not?
Do you think the definition of neutral tones are shared across countries and culture?
How do you think credibilty changes according to language and region?
What is a "soft power approach"?
Is the "soft power approach" an example of this diplomacy or is this a result of Qatar's foreign policy instead?
Are these narratives based on religious narratives of the area or are they a result of past experiences with the international community?
With so many forms of policies and statecraft, is a global statecraft that benefits all possible? Why or why not?
What is a "media landscape"?
What is a "media landscape"?